[Zabougornov]

Что ж это получается, не было никакого Исхода? Всё что написано в Библии - это лишь фантазии и легенды на темы реально происходящих событий, сочинённые гораздо позднее самих событий, но ни в кой мере не описывающие достоверно сами события?

http://www.bibleandscience.com/bible.../unearthed.htm

The Egyptian historian Manetho in the third century BC suggested that Hyksos who were driven out of Egypt, founded the city of Jerusalem and built a temple there. This happened about 1570 BC. Egyptologist Donald Redford thinks the Exodus echoes the Hyksos expulsion (68-9). For more information see The Date of the Exodus and The Archaeological Evidence for the Exodus.

Let me be so bold as to insert my opinion. I think the story of the Exodus is very loosely based on the Egyptian story about the expulsion of the Hyksos from Egypt. I think Moses may be loosely based on some of the stories about Ah-mose. Ah-mose's besiege of Sharuhen (ANET, 233-34), seems similar to Israel's futile attack on the Amalekites and Canaanites (Numbers 14:39-45, 21:1-3, or Exodus 17:8-16). For Ah-mose it took three years, for Moses 38 years of wandering. In Josephus, Moses was said to be a general who made war with the Ethiopians or the Nubians as did Ah-mose (Josephus, Antiquities of the Jews, Book II, Chapter X). This story also explains why Moses married an Ethiopian.

I think the conquest of Canaan is loosely based on Egyptian campaigns of Thutmose I into Canaan destroying the Middle Bronze Age cities. The period of the Judges is reflected in the Amarna Letters. The Hapiru who are mentioned in the letters is probably a derogatory label from which the word Hebrew originated. They were not an ethnic group. The local Hapiru formed a confederacy of tribes called Israel. The tribe of Dan may be the Denyen or Dannuna of the Sea People (Dothan, 1992, 215-19; Iliad, Book 1.56,87). For more details see The Archaeological Evidence for the Exodus. Back to the book.

In Exodus 1:11 the city of Ramses is mentioned. This is anachronistic. The first pharaoh to be named Ramses was in 1320 BC. Egyptian records report a city of Pi-Ramses was built under Ramses the Great (II, 1279-1213 BC) using Semites to build it.

In the Sinai there has not been found one shred of evidence that the Israelites camped there. If they wandered for 40 years there should be some evidence, yet nothing has been found. Israel is said to have camped at Kadesh-barnea, but when this site was excavated there was no evidence of any occupation in the Late Bronze Age. The children of Israel also stopped at Ezion-geber on the northern tip of the Gulf of Aqaba, but there is no Late Bronze Age occupation. The king of Arad is mentioned, but no Late Bronze Age occupation was found.

Egyptologist Donald Redford suggests that the geographical details of the Exodus come from the 7th century BC. The Saite Dynasty fits the background of the Exodus story. A large Jewish community was present in the delta by the early 6th century BC (Jeremiah 44:1, 46:14). The famous city of Pithom (Tell Maskhuta) was built in the late 7th century BC. Migdol was very important in the 7th century BC. and mentioned by Jeremiah. Goshen comes from Geshem which is a dynastic name in the Qedarite Arab royal family that came to the delta in the 6th century.

The Egyptian names mentioned in the story of Joseph reach their greatest popularity in the 7-6th centuries BC like Zaphenath-paneah the grand vizier of the pharaoh. There is also a fear of spies that might later invade the land. There was no such fear until the Assyrians attacked.

All the places mentioned in the wilderness wanderings were inhabited in the 7th century BC. Some were occupied only at this time.

Finkelstein and Silberman conclude, "All these indications suggest that the Exodus narrative reached its final form during the time of the 26th Dynasty, in the second half of the 7th and the first half of the 6th century BCE" (p.6Cool. It seems that ancient traditions about the Hyksos was added with 7th century geography and political realities. The confrontation with Moses and the pharaoh reflects the confrontation between king Josiah and the newly crowned Pharaoh Necho.